Performative religious didactics

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The performative religious teaching is a branch of religious education . They want religion to make tangible and perceptible, encourage religious act, but never act missionary. The term was created by Rudolf Englert , who formulated it as a bundling search term for recent developments in religious education. Protestant religious educators, especially Bernhard Dressler , Thomas Klie and Silke Leonhard, strive for the theoretical foundation of the performative . As the source from which the staging idea is fed, they indicate the didactics of signs, the post-structuralist (“profane”) religious education and the gestalt education.

History of Religious Education

In the history of religious education it can be ascertained that it was not always about the relationship between God and man, but rather the control of prayer rites, memorizing the catechism, the Ten Commandments, etc. was in the foreground. This now consequently led to “loss of religion” and “God poisoning”. The entrepreneur Edgar Forster (entrepreneur) from Passau also writes in his autobiography about the lessons as he experienced it in the 1950s: “ In the second grade I attended the Catholic elementary school for boys Eggendobl, a two (t) grade Dwarf school. Our teacher was the Pfrein Pfister, a bigoted old maid with a bun in a gnack, nickel glasses on her nose and dressed in a black, gray and brown sackcloth and ashes; she preferred to hold true prayer orgies in class. She reported to Pastor Fischer twice a week a mass and prayer statistics, how many of us approx. 45 boys had not prayed when we got up, how many had failed to pray before and after breakfast, how many had forgotten the angel of the Lord, how large the number of non-prayers was before and after lunch etc. etc. "

In the process of modernity, this intrusion into the privacy of students was increasingly felt as an inappropriate transgression of boundaries that had to be counteracted. With the Würzburg Synod in 1974, the resolution published on the Catholic side represented the “document of a turning point”, as the religious educator Wolfgang Nastainczyk (Nastainczyk 1984) once called it. The resolution envisaged a change in religious instruction by moving away from the missionary concept and allowing religious learning to enter schools through the diaconal concept. The German Bishops' Conference responded to the synodal resolution, worked it out so that it could be used as a guide to Catholic religious instruction in schools, and published it under Religious Instruction Facing New Challenges . The chapter that now goes to the part of the performance is written as follows: "Religious instruction makes familiar with forms of lived faith and enables experiences with faith and the church". Among other things, this chapter says: Religious instruction that aims to give students an understanding access to faith cannot be satisfied with imparting knowledge of the faith. Rather, it will familiarize the students with forms of lived faith and enable them to experience faith and the Church for themselves. Without at least a rudimentary familiarization with forms of practice of faith, the teaching introduction to the forms of knowledge of faith will have no lasting effect. Religious instruction, the actions of the church in schools, are now understood in all fields as a selfless contribution to the development of young people's identity and to the humanization of school life.

Theory of performative religious didactics

"Performative" - ​​meaning of the word

Performative religious didactics is strongly influenced by the basic meaning of the term “performative”. According to Duden, this means: "Performing an action described with a linguistic utterance at the same time (e.g. I congratulate you)". In relation to worship, examples here are baptizing (I baptize you) or blessing (I bless you). In religious didactics, this means that the learners should be brought closer to their faith on the one hand through meta-conversations about the faith, on the other hand through active “performance” / testing. The lessons move between profaning and proselytizing and are primarily aimed at “understanding the creed”, not at confessing.

Current challenges in religious education

"Modernism sees itself as the epoch of the passing of all cultural stocks that are based on metaphysical illusions."

- Höhn, Hans-Joachim : Postsecular: Society in Transition - Religion in Transition

This is the background to contemporary religious instruction. Most children no longer have any relation to denominational religion. Religion is no longer mediated by family and church, as it was in previous generations, and so religion remains a foreign object for most children and therefore an incomprehensible subject. The majority of children therefore get to know religion in school. The difficulty that arises from this for religious education is that children without previous religious experience cannot understand what religion is all about if it is only taught on an intellectual level. So that religious instruction does not remain incomprehensible and therefore devoid of content for the children, it should be raised in the sense of performative religious didactics to a level that maintains a balance ² between experience and reflection, between staging and reflecting. Hans Mendl is of the opinion that religious instruction, the performative, i.e. H. action-oriented elements in the classroom are neglected, not sustainable, "because he no longer succeeds in bringing the subject into play adequately didactically". Since the de-churchification of our society is progressing rapidly and a gap arises between objective (denominational) and subjective religion and "religious instruction in school is the most important place to encounter the Christian faith", it is necessary, especially because of the individual needs for religion, how the 2006 Shell study also proves a religious pedagogical approach that preserves the tradition of the Christian religion, promotes religious competence of the students through active participation in religion and thus “preserves the subjective religion from a lack of history, thoughtlessness and social indifference”.

The search for a suitable concept

The problems of contemporary religious education have given rise to many theories that attempt to solve them. Theories to be taken seriously all want to get away from the old equation of catechesis and religious education and to achieve a paradigm shift. It should change from a missionary concept, in which the church and school worked together in a direct mutual process, to a diaconal concept in which the church makes a contribution to the identification of young people on the one hand and promotes the contribution to the humanization of the school on the other. Religious instruction should no longer consist of “the existential introduction of faith, not confessional socialization or the introduction to the parish”, but “enable people to think and behave responsibly with regard to religion and belief”. The approach of performative religious didactics tries to implement precisely this, with a view to the fact that the purely cognitive teaching of religion in the sense of religious studies is not sufficient to adequately teach religion in school. Since the Würzburg Synod, religious instruction should aim at the "intellectual deepening of everyday faith". At the time of the Synod, this project still seemed to make sense because one could expect a certain religious socialization from the children at home. Today, however, one can no longer start from these previous experiences and thus a reflexive model that tries to process the faith that is lived in school fails. In order to help children and adolescents without previous religious experience to religious competence, a model is required that promotes a deeper understanding of one's own and other people's actions, that is, interpretive competence and at the same time enables expanded experience and knowledge of one's own religion. Religion as a school subject should teach the students interpretation and participation skills, i. H. that religion should not be offered to the pupils merely as an intellectual religion in the sense of religious studies, because denominational religious education would then lack an important element, namely the knowledge of how theoretical belief is to be understood in practice. Without a practical connection to religion, students cannot become competent in religious matters. However, in order to avoid the trap of the missionary character of religious education, a model is preferable that makes children religiously competent, but dispenses with proselytizing in the sense of practicing the faith. That is why Mendl articulates his understanding of religious competence as follows: “Learners become competent 'in matters of religion' when they deal with the religious constructions of others and support an independent and reasonably responsible judgment in questions through the interpretation and practical offerings of Christian tradition of religion as well as develop their own traces (interpretation and participation skills). ”Religious instruction should, by the way, since the Würzburg Synod, represent a correlation between life and faith, i. H. that "life and faith should enter into a dialogue". In order for life and faith to enter into a dialogue, however, experiences with faith are essential. Therefore, religious education needs to be based on experience. However, since the students often do not bring this with them, performative elements should flow into religious instruction, since religious learning “even in post-traditional and secular times can hardly do without a pre-reflective basis for reflection”.

Justification moments

The concept of performative religious education must of course be justified in order to protect it from the critics who see it as a danger of re-catechesizing religious education and to present it as a valuable and helpful concept. Since there is a growing sensitivity "that the teaching of the faith that has been taught cannot succeed without reference to the faith in practice", this thesis must be justified so that it can also be implemented in schools. In order to be able to understand the Christian religion correctly, one must be aware of the fact that it is "[...] an existentially experienced as well as cognitively known, it is as much a confessionally shared as a praying, celebrating and everyday occurrence" For these reasons, religious instruction should always be organized from the perspective of the frog bird introduced by Bernhard Dressler . This means that in a pluralistic society one is faced with the task of organizing religious education in such a way that one can see religion from a frog's perspective, i.e. H. direct and active, experiences and at the same time being able to look at it critically and reflexively afterwards from a bird's eye view. "The interlinking of both perspectives results in a deeper understanding of religion" The idea of ​​experiencing religion in class is not an idea that arose from the theological ivory tower, but is an integral part of Christianity: "Christianity did not emerge as a teaching institution, but as a living and narrative community of those who were hit by the Christ event [...] at the beginning there was no idea, but an “event that is narrated and / or ritually made present.” The Christian religion cannot be reduced to its cognitive and mental level If it wants to be understood correctly, then a performative religious didactics is justified by its subject matter because it takes into account that religion remains incomprehensible without its basic structure of experience. The speech act theory of Austin and Searle can contribute to the risk of re-catechesis to counteract the teaching by taking the theory elaborates three main speech acts in dialogues, namely the locutionary act , which merely represents speaking per se, the illocutionary act , which describes the situation-dependent intention of the speaker and the associated speech act , and the perlocutionary act , which describes how the message (illocutionary act ) has reached the listener. In Christianity, speech acts are often used (prayers, blessings, promises, complaints, baptism, etc.), but “it is up to the individual to decide to combine the common speaking of a prayer (as a locutionary act) with the conviction that the described illocutionary act of 'praying' is performed ”. The aim is not to let the students repeat religious speech acts without reflection, but rather to “strengthen the students as subjects in freedom and competence” in order to enable them to position themselves subjectively to the illocutionary intention (perlocutionary act). Enabling a subjective position on religious language and religious actions depends heavily on the understanding of knowledge. If religion is only suggested to the students on the informative level, then it is difficult for the students to position themselves in relation to what they have learned and with this there is the risk that what they have learned becomes sluggish knowledge and is quickly forgotten. "Knowledge should not be understood as a substance in the head [...], but as a relationship between person and situation". As was shown above, religion cannot be reduced to its dogmatics and its history, but it is also always a subjective experience. In this regard, Ernst Pöppel refers to an interweaving of explicit, implicit and figurative knowledge, which can be very helpful for performative religious didactics because it enables theological knowledge to be conveyed with religious practical knowledge, but at the same time enables students to position themselves personally with regard to religion. The three levels (explicit, implicit, figurative knowledge) must be intertwined because each sub-area cannot represent the entire spectrum of religious learning: “Objectively explicit religious knowledge is ultimately insignificant if it is not linked to individual views; ritualized courses of action remain incomprehensible if they are not also explicitly interpreted, and individual religious memories and interpretive constructs must be communicated interpersonal and compared with forms of objective religion in terms of their sustainability and plausibility ”.

Learning as an active and constructive process of the learning subject

Hans Mendl attaches great importance to the fact that performative religious didactics are not understood as catechetical religious instruction. For this reason he relies on constructivism in his theory of learning . In the chapter above it was shown that the acquisition of knowledge should always take place in an interlacing between explicit, implicit and figurative knowledge so that students have the chance to get their own picture of religion. In this regard, the learning subject must be viewed as an individual who opens up his world to himself. "Perceiving, understanding and learning are highly constructive operations that everyone carries out on the basis of their own individual experience-based knowledge". If you understand learning from this perspective, it becomes clear that the learning process is never predictable and always depends on individual constructions. Such an understanding of learning takes into account the fact that the foreign is viewed as foreign and perhaps even the encounter "with elements of objective religion [...] can first of all evoke foreignness". The constructivist understanding of a liberal subject requires students to learn to deal with this foreignness and to come to their own position. "Because the goal is not to feel at home in it (learning in religion), but to learn from it (learning from religion)".

Social practice and teaching - a contradiction?

Lessons in schools are often a closed system in relation to the realities of life of the students and so “we should recognize the artificiality of schools as their constitutive basic determination”. Dressler writes that in school life never shows itself directly, but always selectively and reflexively. The world is always presented and accessed in a reflexive way in school. From this point of view, religious instruction can represent another form of opening up the world from the perspective of a relationship with God. "Religion [...] contributes to critical reflection on other approaches to the world and can thus ward off claims to totality". In religious education, as in other subjects such as music, sports, art and physics, one should not just talk about the subject matter. All subjects in the school work in a practical way and convey their subject in such a way that it is close to the reality of the students' lives, so that it can also be used in everyday life. Religious instruction, too, which is “not about practicing and certainly not about initiation”, but rather about an “appropriate, action-oriented understanding of religion as a practice”, should be able to connect to the everyday life of the pupils and as an interpretation of the world and dealing with be understood in the world. However, in religious instruction, attention must always be paid to preserving foreignness, i.e. H. that religious experiences of others should not be projected onto the students. Serious performative action in religious education can therefore be understood as “acting with subjective meaning assignment without binding sustainability”. Thus, the decision about the importance and meaning of an action is always left to the student. According to Dressler, one cannot judge whether the experiences are 'real' and can be evaluated, because consciousness phenomena are not observable. Another point that speaks in favor of performative action in religious education is that the experience of religion in the classroom always represents a temporary action, since the goal of religious education should not represent practicing the faith, but rather a certain familiarity with the " Course of worship for one's own denomination ”. Such occasional encounters with religion also always include experiences of strangeness of the students towards religion and there will always be some students who close themselves off to such experiences or who in retrospect feel such experiences as negative, but there will always be some, the religious experiences in class can win. The teacher must be able to “accept distancing and rejection (tolerance of ambiguity)”.

Graduated participation in religion

Above it was already shown that religion always has something to do with experience and is always an occurrence. So religion is always connected with experience. An experience is always fed by an individual perception and an experience, i. H. that one always arrives at insights through perceptions of the world with many senses, and through greater complexity and constancy of these individual perceptions, patterns of interpretation of reality arise and these views form the basis for the formation of knowledge. According to Kant, knowledge is fed from three perspectives, namely from foreign experience, foreign and personal experience and the resulting new personal experience. This means that personal encounters are very beneficial for gaining knowledge and thus enable a deeper understanding of a situation. Mendl develops a step model of religious experience that could be used in school.

External perception from a distance

Students can learn from meeting religious people, even if the experiences remain foreign to them. The limited external perception of the strange experience can lead to increased tolerance because the children then learn that their experiences also remain alien to others. The aim of this model is to create an encounter with one's own foreign religion, i.e. H. the religion to which one actually belongs, but is still a foreigner, and / or to encounter another foreign religion at a distance. This concept wants to represent a dimension of experience on the factual level and not generate one's own experience with a foreign religion.

Distant participation in a foreign religion

This concept relies on empathic and spiritual experience with another religion in order to get to the core of the other religion. This should be achieved in that certain items (symbols, signs etc.) should lead from the other religion to the center of the religion and thus create closeness and distance. However, two problems arise from this concept. On the one hand, the authenticity of a foreign religion cannot be verified by outsiders on a trial basis and, on the other hand, it is not clear to outsiders of the religion in which world interpretation system the items are. The aim of this concept is to establish the relationship with the foreign without removing the remaining foreignness.

Partial participation in one's own foreign religion

This concept assumes that religious experiences are always double in a certain interpretation and frame of reference and are therefore dependent on lively communication and narrative communities. However, this is not the case with most students nowadays and so the question arises as to how students should understand 'their' faith that is taught, if it can only be understood as lived. The concept relies on authentic (as far as this is possible in school) religious experiences in the classroom. This means that students should meditate in class, for example, and come to rest. However, the preparation and follow-up, i.e. the reflection on what has been experienced, should never be forgotten. Through repeated experiences, students should be enabled to come to their own decision. Three competencies should be learned:

  • Students and teachers learn to deal with positionality and individuality in a respectful manner.
  • Students can participate in various elements of their religion.
  • The inside of lived religion becomes understandable.

Procedural understanding of one's own religion

This concept relies on a connection between religious instruction and school pastoral care. Since the internalization of experiences is not the goal of religious education and religious education cannot lead from factual knowledge to practical knowledge, catechesis should take on enculturation and strengthen specialist knowledge with practical knowledge.

practice

An example of performative religious instruction are “interreligious encounters - the foreignness experienced”. In religious education there is a broad consensus on the principle approach of encountering other religions: The aim of the lessons is neither an exclusive and possibly even apologetic persistence in one's own religion (mono-religious approach) nor a personally distant occupation with all religions, including the own (multi-religious approach). An interreligious approach strives to deal with foreign religions from one's own point of view and thus intends a self-reflective and respectful encounter with the foreign. Intercultural and interreligious learning do not denote completely new, extraordinary processes. Rather, both have been practiced for a long time and as a matter of course, even if only partially consciously and more or less successfully. Almost twenty years ago, the terms “interreligious” and “intercultural learning” entered the religious didactic terminology as well as everyday language and easily asserted themselves. They reflect a new awareness of changed social situations, insofar as members of various cultures and religions coexist in a small space and are faced with the task of communicating with one another. But there are limits to the experience-oriented participation in other religions, especially when it comes to participating in or imitating religious rites. With this, however, the didactics of the interreligious comes into a fundamental aporia. If religion is directly linked to experience - how can it be understood in its essence and performance at all from a distance? In view of the current explosive discussions, there is also the risk that (world) religions will only be perceived from a distance in their problematic areas (e.g. the fundamentalism debate). It is primarily not about the dogmatics of a foreign religion, but about people who live a different religion. Appropriate didactics does not present the principles of religious communities in isolation, but rather in the way they live, and it takes seriously the permanent strangeness of other religions and cultures. Only when children and young people actively, dialogically and critically deal with the faith they have lived are they able to acquire sustainable knowledge. Accordingly, experience in close proximity and personal contacts are ideal conveyors of knowledge. The challenge of the didactic of alterity is that the strangeness is thematized, even if it can never be completely resolved. Processes of understanding should be enabled and the goal of expanding experience should be achieved. In places where the religions present themselves in a context of action, religious rites can be observed and sensual-aesthetic experiences of otherness can be ascertained. In particular, direct encounter with people who live a foreign religion offers special learning opportunities. The pupils can and must also be allowed to ask critical questions, whereby these questions should also address the problematic aspects of a world religion. The goal that Stephan Leimgruber formulated is threefold: "The relevant educational standards aimed at religious education consist, among other things, in the respectful perception of strangers (perceptual competence), in the thematization of fears and prejudices (interpretation competence) and in respectful encounter with others (action competence) Paradoxically, the admission of an ultimately remaining distance is an important objective of interreligious learning, because this is the only way to maintain respect for other people, religions and cultures. That is why it means to renounce or co-perform certain performative actions from the internal realm of foreign religions a particular learning success if this dynamic is also worked out reflexively with the students. Of course, critical inquiries must also be connected to this didactic, because a fundamental problem area is obvious, namely that of the G Crossing boundaries and mixing religions. Interreligious learning does not include renouncing subjectively binding truth and inappropriately equalizing in concrete action and an insensitive handling of the religious feelings of people of different faiths. The goal is a reconciling coexistence of different cultures and religions.

Performative religious didactics under the process of interreligious learning also requires certain teacher competencies. In order to critically deal with other religions, it is important to have found your own point of view within your own religion and to be able to defend it against critical inquiries. In addition, you should have formed an opinion about your own proximity to or distance from other religions and subjected them to a personal evaluation. The teacher should be convinced of their own faith, but also expect a Christian of the other denomination , a Muslim or Buddhist to be passionate about their faith. For all project ideas, especially in the field of excursions and expert discussions, teachers are also role models for their students in the way they deal with foreigners and when they meet people of different faiths. This also includes the ability to moderate discussions and prepare these presentations competently. He should also know about the possibilities and limits of observing or participating in a rite. In addition to these competencies, the religion teacher must have the ability to withstand other opinions, but also to set clear limits for verbal slips.

Various concretions are listed below that can be beneficial in the context of interreligious learning:

  • Short presentations on books for young people with topics on foreign religions and cultures
  • Watching a feature film on other religions, extended: Writing a letter with questions for the main character
  • Design of the floor plan of a mosque or synagogue
  • Plan an excursion to a mosque or synagogue
  • Exploring the entire room with all your senses
  • Perceiving buildings as a “room of silence”
  • listening to typical music in the respective faith
  • Invitation of representatives of foreign religious communities to class
  • Interviews with people of different faiths
  • interreligious working group made up of pupils, teachers and parents
  • Business game with distributed roles
  • interfaith festival
  • interfaith worship

All suggestions require preparation and follow-up so that the relevance of the situation becomes clear to the students.

Criticism of a practice of performative religious didactics

In general, the approach is highly controversial in theory and practice. The religious educator Christoph Tipker sees in it a value conservative perceived development in the present. The valued feeling of some religion teachers to want to “give something” to a secularized student body, which has been experienced as a valuable treasure in their own biography, leads to aesthetic-ritual experiments of trial, the spiritual and religious - often parish and church - rituals in the classroom involve. Thus, these rituals would not only inevitably be profane , the rules and rituals of teaching and the institution would be abolished in this trial. This would be a cause for concern if the necessary content and process-related rituals of the class were replaced by a pure and unreflective representation of community rituals. The trial treatment always requires a meta-reflection. If you do not do this and if a ritual is alien to the learning purpose and goal of the lesson, the ritual will break off the actual teaching activity.

Such religious instruction then no longer differs institutionally from community child and youth work. An unreflective handling of performative approaches could negatively influence the religious education ego of the students if rituals become strange events or the principle of voluntary participation is abolished. The students are often no longer perceived positively in the reasoning of such formats, but rather, because of their distance from the church, as an educationally inadmissible deficit definition. Older schoolchildren in particular could react accordingly alienated.

Corresponding conceptual structural errors would, in the worst case, offer the students a closeness, which on the student side could result in a harsh distancing from the subject, which is already exposed to attack. In this case, religious education only fulfills the role of its own stereotype.

literature

Individual evidence

  1. ↑ a b cf. Mendl, Hans: Experience religion. A workbook for religious education, ISBN 978-3-466-36811-2 , p. 13.
  2. ↑ Klie / Leonhard 2003, ISBN 3-374-02093-3 , pp. 17-20.
  3. ↑ a b Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 21.
  4. ↑ Forster 2000, 8f.
  5. ↑ a b Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 23.
  6. ^ The German Bishops: Religious Education Facing New Challenges, ISBN 978-3-638-67320-4 , p. 24.
  7. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 24.
  8. ↑ http://www.duden.de/rechtschreibung/performativ
  9. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 19.
  10. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 15.
  11. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 15.
  12. ^ Secretariat of the German Bishops' Conference 2006: Church guidelines on educational standards, p. 13f.
  13. ^ Englert, Rudolf: Religious instruction after the emigration of learning to believe. Tradition, denomination and institution in a life-world orientated religious instruction, in: Katechetisch Blätter 123, S. 4–12.
  14. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 24.
  15. ↑ Ibid.
  16. ↑ Ibid. P. 25
  17. ↑ Ibid. P. 26
  18. ↑ Ibid. P. 28
  19. ↑ Ibid. P. 30.
  20. ↑ Ibid.
  21. ↑ Ibid. P. 31.
  22. ↑ Porzelt, Burkard: New publications and developments in German religious education, in: Religious instruction at higher schools 47, p. 67
  23. ^ Secretariat of the German Bishops' Conference 2005: Religious Education Facing New Challenges, p. 24
  24. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 39.
  25. ↑ Ibid. P. 38.
  26. ↑ Ibid. P. 39.
  27. ^ Dressler, Bernhard: Religion and Education in the Differences of Life, in: Journal for Pedagogy and Theology 59, 269-286
  28. ↑ Ibid. P. 43.
  29. ↑ Ibid. P. 43.
  30. ↑ Ibid. P. 54.
  31. ↑ Ibid. P. 55.
  32. ↑ Ibid. P. 57.
  33. ↑ Ibid.
  34. ↑ Ibid. P. 58
  35. ↑ Ibid. P. 59
  36. ↑ Ibid.
  37. ↑ Ibid. P. 61.
  38. ↑ Ibid. P. 62.
  39. ↑ Ibid.
  40. ^ Dressler, Bernhard: Presentation and communication. Religious instruction after the break with tradition, in: Religious instruction in higher schools 45, pp. 11–19.
  41. ↑ Mendl, Hans, Experience Religion. A Workbook for Religious Education, p. 67
  42. ↑ Ibid. P. 68
  43. ↑ Ibid.
  44. ↑ Ibid. P. 69.
  45. ↑ Ibid. P. 72ff
  46. ↑ Ibid.
  47. ↑ cf. Hilger / Leimgruber / Ziebertz 2001, ISBN 3-466-36571-6 , pp. 433-442.
  48. ↑ a b Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 269.
  49. ↑ a b Leimgruber, Stephan: Interreligious Learning, ISBN 3-466-36748-4 , p. 17.
  50. ↑ a b c Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 270.
  51. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 271.
  52. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 276.
  53. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 277.
  54. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, p. 280.
  55. ↑ Mendl, Hans: Experience religion. A Workbook for Religious Education, pp. 284–285.
  56. ↑ a b Mendl, Hans: Experience religion. A Workbook for Religious Education, pp. 285–286.
  57. ↑ Tipker, Christoph: Trust and distrust. Professional teacher action in religious education. In: In: Journal for Theology and Congregation. tape 20 , 2015, ISBN 978-3-932027-20-8 , pp. 114 f .